Looking back over this subject as a whole, it is evident that the apostolic writers do not let their attention rest on blood as such, but only on blood as it is a vehicle and symbol of life. For the blood represents the life, even if this is taken by violence. Christ's blood freely given, with the sole aim of recovering men in sin to fellowship with God and to their Divine destination as children of God. The efficacy of the life of Christ thus given is con- tinuous from the unseen world and in the purpose of God. Thus the blood which flowed once for all is not of transitory worth, but is endowed with the energy perpetually to create new redemptive personal and social values — it is eternal.
LiTERATURR.— B. F. Wcstcott, The Epistles of St. John, 1883, ' Additional note on i. 71,' p. 34 ff., also The Epistle to the Hebrews, 18s9, note 'On the Use of the term "Blood" in the Epistle," p. 293 f. ; W. Sanday and A. C. Headlam, The Epistle to the liomans^ (ICC, 1902), p. 91 ff.
C. A. Becicwith. BLOODY FLUX.— See Dysentery.
BOASTING.— This term is employed by AV with considerable frequency to render the group of words KavxS-crSat, Kavxvc'-^j Ko.vxvt^^- Tliey are found about 40 times in LXX, and about 60 times in the NT (exclusively in St. Paul's Epistles, except He 3", Ja P 4i«). The forms iyKa.vxS.adai (2 Th I*) and KaraKavxacdai (Ro IP*, Ja 3") are also found. Tlie group belongs to what Lightfoot (Com. on Ph 3') calls ' the tumultuous eagerness of tlie Apostle's earlier style'; the words appear most frequently in 2 Cor., where personal feeling in
deeply stirred. Wliereas in AV tliey are rendered by ' boasting ' and ' glorying ' in about equal pro- portions, in RV ' boasting' has almost completely disai^peared, and 'glorying' is found instead. The only place where ' boast ' is now found is in Ja 3' — ' the tongue also is a little member and boastetli great things'; but here the verb is not KavxaraL but aiixei, and the idea ' is properly to stretcli the neck and hold up the head in pride, and hence to speak with proud confidence' (Hort, ad loc). ' Boastful' still appears twice in RV (Ro P", 2 Ti 3^), taking the place of AV ' boasters,' and is the equivalent of dXaj-tiv, the abstract noun dXafoyeta being rendered in Ja 4^® ' vaunting' and in 1 Jn 2'" 'vainglory,' the only two places where it occurs. The dXaftiv (' boastful ') has evil associations in both passages — in Ro P" with those who have been given over to a reprobate mind, and in 2 Ti 3- with the ' proud,' blasphemers, and such like. Similarly oiKa^ovela is found in Patristic literature in lists of vices and corrupt practices— in Didache (v. 1) along Avith 'self-will,' 'covetousness,' and others; in 1 Clem. XXXV. 5 bracketed with V7r€prj(pavia, 'pride,' in such a list ; and in Ep. to Diognetus (iv. 6) in conjunction with iroXvTrpay/j.oavi'ri, ' meddlesome- ness.' Aristotle saw in the dXa^cbv, 'not merely one making unseemly display of things which he actually possesses, but vaunting himself in those which he does not possess ' (quoted in Trench, Sijnonyms of AT^, Lond. 1S76, p. 96). In no such category could St. Paul be placed when he speaks of himself, using Kavxaadat or its cognates, as ' boasting' (2 Co 7'* 8-* 9^). The RV, however, has replaced the word by ' glorying,' except in some cases where it uses 'rejoicing' (Ro 5^-^', but in Ja 4^® ' rejoice ' of AV has also given place to ' glory'). ' Glorying' (or ' boasting') 'in the law,' or ' in works ' as a ground of acceptance with God, or ' in men ' as watchwords of sects or parties, is condemned by St. Paul (Ro 3-', Eph 29, 1 Co 3-'). But the word expresses well the high level at which he lived, exulting in Christ Jesus. He gloried in the Cross (Gal 6'^), in free grace (Ro 5"), in an approving conscience (2 Co P-), in his inde- pendence as an apostle (2 Co IP"), in his convert^ (2 Th P), and above all in Clirist Jesus (Ro 15^" 1 and in God (1 Co P^), in the spirit of the Psalmis': (448), and of the Prophet (Jer 9-^) who said in the name of God, ' Let not the wise man glory in his wisdom . . . but let him that glorieth glory in this, that he understandeth, and knoweth me, that I am the Lord.' T. NiCOL.
BOAT.— See Ship.
BODY.— 1. The term.— In EV ' body ' represents 3 different terms in the original. Once (Ac 19'-) it renders xP'^^t which properly denotes the skin or the surface of the body. Thrice (Rev IP- 9) 'dead body ' is the equivalent of tttcD^uo, which corre- sponds to Lat. cadaver, Eng. ' carcase.' In all other cases ' body' stands for awfia in the Gr. text. Occasionally au>fxa is used of a dead body, whether of man (Ac 9*, Jude«) or beast (He 13"), but ordinarily it denotes the living body of animals (Ja 3^) or of men (1 Co 6'^ etc.). When distin- guished from crdpf (EV 'flesh'), which applies to the material or substance of the living body (2 Co 12^), (TuifjLa designates the body as an organic whole. a union of related parts (I Co 12'-) ; but a-Q/Ma and ffdp^ are sometimes used in connexions which make them practically synonymous (cf. 1 Co 5^ with Col 2S, 2 Co 41" with v.'i). In Rev IS'^ crtonara is rendered by 'slaves' (marg. 'bodies'), the body only of the slave being taken into account by ancient law. From the literal meaning of o-cD^a as an organism made up of interrelated parts comes its figurative employment to describe the